For those interested in membership, exploring membership and asking questions.

Loftstofan Baptistakirkja Discovery Class

Table of Contents

Sections:

  1. Good News

  2. Doctrine

  3. Distinctives

  4. Membership

  5. Purpose

  6. Government

  7. Ministries & Partnerships

  8. Church Planting

  9. Past & Future

  10. Expectations

  11. Interview

Appendixes:

  1. “Christians, we are repenters”

  2. “The Biblical Vision of Complimentary.”

  3. “Baptism and church membership”

  4. “Why plant churches, anyway?”

- One -

Good News

"For our sake he made Him to be sin who knew no sin, so that in Him we might become the righteousness of God" - 2. Corinthians 5:21

Our membership class has to start with the good news because it is the centerpiece of the Christian faith. Nothing we do makes any sense or has any significance if our message is unclear or unsure. So let's start our conversation about membership with a reminder of the importance of gospel awareness and a brief explanation of "the good news" or “the gospel”.

"Gospel deficiency is the major crisis of the evangelical church. The good news has been replaced by many things, most often a therapeutic, self-help approach to biblical application. The result is a church that, ironically enough, preaches works not grace, and a growing number of Christians who neither understand the gospel nor revel in its scandal. The gospel must be central to our Christian lives; it is not the ABC's of spiritual growth, but the A-Z. Too often we see the gospel as an entry fee, an insurance certificate. But, the gospel is daily bread, It is robust and resilient enough to sustain for all of life, and for all of eternity." -Jared C. Wilson

FACT: The word gospel means "Good news".

Ask around and you will quickly learn that there are a lot of definitions of "The good news". You may have heard various renditions at church, in books, or on the internet. If you pay attention, you will find a variety of well-meaning religious people who will attempt to define the "good news" for you. According to the Bible, the Good news is:

"For our sake he made Him to be sin who knew no sin, so that in Him we might become the righteousness of God" -2. Corinthians 5:21

  1. You have committed serious crimes against a holy God. (Romans 3:23)

  2. God is a just judge and cannot let your sin go unpunished. (Romans 6:23)

  3. God demands justice but displayed mercy by sending Jesus. (Romans 6:23)

  4. Jesus lived perfectly and died an innocent man without sin. (Romans 5:8)

  5. Jesus' death satisfies God's anger over your sin. (Romans 5:8)

  6. If any man believes this message and turns to Christ, he will be forgiven, Jesus has paid the debt we could not pay. (Romans 10:9-10)

FACT: The word Christian means, "Follower of Christ". The early church first used the term because they were seeking to be like Christ.

Many people quickly identify themselves as Christians because of where they were born, who their parents are, or because they attend church. The Bible tells us clearly what it means to be a Christian. Even if you have considered yourself a Christian for a long time, I challenge you to compare your definition of "Christian" to the points of the gospel mentioned above.

Becoming a Christian is more then...

Being born in a Christian Nation, going to church, being a good person, being baptized or knowing what the gospel is.

Becoming a Christian is...

  1. Repenting of sin.

    1. Repentance is a change in direction. The natural man pursues his own pleasure, but the Christian pursues and follows Jesus Christ. (Matthew 16:24)

  2. Believing the Gospel.

    1. "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel" (Mark 1:15)

Are you a Christian?

  1. Do you believe the gospel?

  2. Have you repented?

  3. Do you continue living a life of repentance?

Regenerative church membership is a distinctive of Loftstofan Baptistakirkja. This means that if you wish to be a member of Loftstofan Baptistakirkja, you give testimony to the fact that, through faith in Jesus Christ, you believe the Gospel and repent of your sins. The church will affirm your membership and give itself to being a part of seeing you grow in Christ as long as she can be reasonably confident of your regeneration.

- Two -

Doctrine

"In essentials unity, in non-essentials liberty, and in all things charity." -Augustine of Hippo


In the church, unity is of utmost importance (John 13:35). Churches tend to make primary issues secondary ones, and make secondary issues primary. We feel like it is important to identify which issues are primary (closed handed) and which issues are secondary (open handed).


It's important to note that we are not claiming that "open handed" issues are not important issues. We are, however, claiming that they are not more important than the unity of our church. Some issues are that important; we call those "closed handed" issues. All members of Loftstofan Baptistakirkja affirm belief in these closed handed issues.


CLOSED HANDED ISSUES OF DOCTRINE


God: God is the creator, ruler and sustainer of the universe. He has eternally existed in three persons: the Father, the Son, and the Holy Spirit. These three are co-equals and one God.


The Father: God the Father reigns with providential care over His universe. He is all powerful, all knowing, all loving, and all wise.


The Son: Jesus Christ is the only begotten Son of God. He is fully God and fully man. He was born of a virgin, lived a sinless human life, and offered Himself as the perfect sacrifice for the sins of all by dying on a cross. He arose from the dead after three days to demonstrate His power over sin and death, and ascended into heaven where He sits at the right hand of God the Father.


The Holy Spirit: The Holy Spirit is present in the world to make people aware of their need for Jesus Christ. He lives in all Christians from the moment of salvation, providing them with power of living and with guidance in doing what is right.


Scripture: The Bible is God's Word to us. Human authors wrote the Bible under the supernatural guidance and inspiration of the Holy Spirit. Because of its divine inspiration, the Bible is the supreme source of truth for all people. We believe that every word of the Bible is inspired and that, in its original form, the Bible has no error. We also believe that the Bible plays an indispensable role for the followers of Christ. It builds up, transforms, encourages, corrects, and protects that Christian as he or she studies and applies it.


Man: Man is the special creation of God, made in His own image. In the beginning, man was innocent of sin and was endowed by his Creator with freedom of choice. By his choice man sinned against God and brought sin into the human race. Man's decision to sin caused a division between Creator and creation and left man in need of a Savior.


Salvation: Salvation involves the redemption of the whole man, and is offered freely to all who accept Jesus Christ as Lord and Savior, who by His own blood obtained eternal redemption for the believer. In its broadest sense, salvation includes regeneration, justification, sanctification, and glorification. There is no salvation apart from personal faith in Jesus Christ as Lord.


Evangelism and Church planting: It is the duty and privilege of every follower of Christ, and of every church of the Lord Jesus Christ, to endeavor to make disciples of all nations. We believe that disciples are most effectively made in the context of the local church. Therefore, church planting and missions are of the utmost importance. The Lord Jesus Christ has commanded the preaching of the gospel to all nations. It is the duty of every Christian to seek constantly to win the lost to Christ.


Ordinances: There are two ordinances for the New Testament church. The first, baptism, is the immersion of a believer in water. It is an act of obedience symbolizing the believers faith in the crucified, buried, and risen Savior, the believers death to sin, the burial of the life, and the resurrection to walk in newness of life in Christ Jesus. Second, the Lord's Supper is a symbolic act of obedience whereby followers memorialize the death of the Redeemer and anticipate His second coming.


OPEN HANDED ISSUES OF DOCTRINE
(Selected examples)


End time views: There are a lot of views on the end times and a lot of interpretations of the prophetic passages in the New Testament. Two members may take opposing viewpoints on eschatological issues and still agree on essential ones. This is not to say that both views are correct, but that neither is worth sacrificing unity over.


Calvinism vs. Arminianism: Some Christians of the reformed tradition believe that the Holy Spirit is the only agent who effects regeneration of Christians (Calvinism), while others argue that there is cooperation between the divine and the human in the regeneration process (Arminianism). This is an important argument with Godly, Bible-loving Christians on both sides. This is not to say that both views are correct, but that neither is worth sacrificing unity over.


Giving: Some believers believe that giving a full 10% of one's income as a "tithe" to the church is a Biblical mandate while others believe that Scripture intends for us to be generous and sensitive to the prompting of the Holy Spirit concerning the amount that we give. Valid arguments exist for both viewpoints but unity among the family of God is more critical than either one.


Age of the earth: Some Christians hold to the view of "young earth creationism" which concludes that the earth and God's creation is young and that the creation days in the Genesis account were literal 24-hour days, others holding to the "old earth creationism" have come to the belief that the earth is old, usually also holding to a figurative language in the 7 day creation account.
Both views are held by Bible loving Christians and both views are historical of the Christian church throughout the ages, we are welcome to discuss and debate, but remembering that this is a open-handed issue and unity is more crucial than either one of these issues. 

- three -

Distinctives

We think it's important to point out some of the positions that make Loftstofan Baptistakirkja distinct from other churches. Although some of the positions listed below could be found in other churches, they are not very common. Because we don't want you to be surprised by a stance we have after you become a member, we wish to inform you of our positions on various subjects. It is possible that you will not agree with one or more of the items on this list. If this proves to be true, you are encouraged to discuss the matter with one of our elders for further explanation. Keep in mind that these are "open-handed" issues and joining Loftstofan Church doesn't necessarily mean that you agree with these issues, though this may prevent you from becoming a member if you feel strongly about one or more of these issues. If this is the case, the elders will evaluate on a case-by-case basis. Should you become a member in spite of any reservations you may have, you have become a member knowing our stance and the direction of the church. The list is in no particular order:

  1. We are led by elders - The word elder, pastor, bishop and overseer are used interchangeably in the New Testament but are the same office. Loftstofan Baptistakirkja has a lead elder/pastor on staff (Gunnar Ingi Gunnarsson) who currently works with Elliot Jones as an Elder. These men are responsible for leading Loftstofan Baptistakirkja..

  2. We are served by deacons - Deacons serve our church by directing the various ministries of Loftstofan and by caring for the needs of the congregation. Loftstofan currently has Johanna serving as deaconess of Children’s Ministry. 

  3. We are congregationalists - We believe in the priesthood of all believers, so we expect our members to be involved in each others lives, in making disciples, in voting on and accepting new members, in settling disputes with each others, in carrying each others burdens even financially if it calls for it, and in keeping each other accountable. If it ever comes to the point where we make adjustments to doctrinal beliefs, the congregation will vote on those changes as well.
    This is something that is very strange to an individualistic culture, when you become a member you are opening up your life to the other members of your church to keep watch over you, and also taking on the responsibility of doing the same for them not to gossip about each other or in anger to confront them, but in humility and gentleness seek to love them well by holding them accountable to living godly and God glorifying lives.

  4. We plant churches - We believe that the Great Commission (Matthew 28:18-20) is a command to plant new churches, so we do our best to plant biblically faithful multiplying churches in every place we find lacking. We commit to send away people and resources that will likely never return to us for the establishment of new churches and the spread of the Good news of Jesus around the world. Currently our goal is to give about 10% of everything that comes in to start churches and about another 10% to help the poor and needy, giving priority to our members and attendees before broadening the scope outside of the church.

  5. We celebrate the Lord's Supper - Our goal is to celebrate the Lord's Supper as often as we can as a church.

    1. We believe this was the practice of the early Christian church and seek to model our ministry after them (Acts 2:42-47; Acts 20:7).

    2. We wish to make the death, burial and resurrection of Jesus Christ the centerpiece of each gathering.

    3. We believe that the observation of the Lord's Supper helps lead us to continual repentance both corporately and individually (Matthew 5:23-24; 1. Corinthians 11:27-32)

  6. We are complementarian - Complementarianism holds that "God has created men and women equal in their essential dignity and human personhood, but different and complementary in function with male headship in the home and in the church." We believe that God designed marriage to reflect the relationship of Jesus Christ and the Church. We believe that only men should be appointed into authoritative positions of leadership in the church (elders/pastors).  We believe that a Christian husband should love and lead his wife as Christ loved the church, and a Christian wife should submit to her husband’s leadership as the church submits to Christ.

- Four -

Membership

"For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body - Jews or Greeks, slaves or free - and all were made to drink of one Spirit." -1. Corinthians 12:12-13

Five reasons that becoming a member is a good idea.
(Despite the fact that there is no explicit command for formal membership in the Bible)

  1. Commitment is good
    People these days are commitaphobic. Marriage, kids, jobs... In practically every area of life, our society views commitment as a thing to be feared. But we, as followers of Jesus, are part of a new society. Just as in a love relationship, dating is fine; but we recognize that marriage is better. Formal membership is the way that you say to the church, "I want to be a part of this church - I believe her doctrine, I love her people, I want to serve in her ministries and I want to have a say in her direction." Likewise, the church says to you, "We want you to be a part of this family. We love you. We are going to help you walk closely with Jesus." It's a mutual commitment. It's good for you - It's good for the church.When we say it is a mutual commitment we actually mean it, these are not just nice words to say amen to and not do, but rather we expect the members of this church to want to be intimately involved in your life and you in theirs, so that you can feel comfortable encouraging each other, loving each other, carrying each other’s burdens and if need be rebuking each other in calling out sin that needs to be repented of.

  2. It protects you
    Perhaps the most important reason to join a church is that the church provides a measure of spiritual safety and accountability for the Christian. If you haven't noticed yet, humans sin a lot. Our hearts are prone to wander from God. The righteousness of Christ in us is continually at war with our selfish flesh. The Christians who make up a church help spur each other on to righteous living. "If one falls down, his friend can help him. But pity the man who falls and has no one to help him up!" (Ecclesiastes 4:10)

  3. It places you squarely "in"
    You may like to think of the church as a business, a non-profit organization or a social club, but according to the Bible, the church is like a family (1. Timothy 3:15), a body (1. Corinthians 12) and a bride (Ephesians 5:22-23).

    1. If the church is a family, a Christian without a church is a spiritual orphan.

    2. If the church is a body, a Christian without a church is like a hand that has been severed from the arm.

    3. If the church is a bride, a Christian without a church cannot be complete.

      Today in average churches there is no way of telling who is a part of it and who is not. Membership is obtained easily and means very little. At Loftstofan Baptistakirkja we prefer to have a meaningful membership and to work hard to do all we can to help those who formally identify themselves as Loftstofan Baptistakirkja walk with Christ.

  4. Leaders can obey the Scripture
    The elders of every church have been assigned the task, "Shepherd the flock of God" among you, but how can they do this if they don't know who is a part of the "Flock of God"? They are told to talk with those and remove from membership those who are blatantly rebellious toward God. We are told to "Expel the wicked man" (1. Corinthians 5:13) and to make the church aware of unrepentant participants (Matthew 18:17). But how can we obey these commands if it is impossible to tell who is part of the church and who is not?

  5. There is Scriptural support for the practice
    The idea of defining who are God's people and who are not is throughout Scripture and much of the New Testament is nearly impossible to obey without defined church membership. Our current practice of maintaining a high view of membership flows from this Biblical practice.

    1. Throughout the Old Testament history, God made a clear distinction between his people and the world (see Leviticus 13:46, Numbers 5:3, Deuteronomy 7:3)

    2. Christ says that entering the kingdom of God means being bound to the church "on earth" (Matthew 16:16-19; 18:17-19). Where do we see the church on earth? The local church.

    3. The New Testament explicitly refers to some people being inside the church and some people being outside (1. Corinthians 5:12-13). This is much more than a casual association.

    4. The church in Corinth consisted of a definite number of believers, such that Paul could speak of a punishment (being removed from membership) inflicted by the majority (2. Corinthians 2:6)

    5. Not only does the New Testament speak of the reality of church membership, but its dozens of "one anothers" are written to local churches, which fill out our understanding of what church membership should practically look like.

Expectations for membership at Loftstofan will be discussed in the last chapter, but here is a quick look at what we expect of a person who wishes to become a member.

Anyone can be a member who...

  1. Is personally trusting in Jesus Christ as Lord and Savior.

  2. Has been baptized according to the New Testament pattern of baptism by immersion as a personal witness of their faith in Christ after conversion.

  3. Wishes to attend, love, serve, and submit to the other members of Loftstofan Baptistakirkja and serve the other members of the church in the same manner.

You can become a member by fulfilling all the steps above.

Still not convinced? We recommend you read the book "Church Membership" by Jonathan Leeman for more rationale on these important issues, and of course have a dialog with the serving elders.

- Five -

Purpose

"To Him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen." -Ephesians 3:21

Our name: Loftstofan Baptist Church.

Our name Loftstofan (meaning: "the upper room") came by reading through the book of Acts and having a desire to serve in a spiritual fashion the way the upper room served as a physical geographical space for the disciples praying for, and waiting for the Holy Spirit to fill them (Acts 1:12-14).

We are called Loftstofan (meaning: "the upper room") Baptist Church because of three reasons, we want to:

  1. Grow Upwards : We want to pursue a life devoted to Jesus, growing in loving and following Him with all of our heart, mind, soul, and strength.

  2. Grow Inwards: We want to practice the “one another’s” commanded and modeled by Jesus as we grow into a Christ-centered community. We want to commit to both our families and our church community. 

  3. Grow Outwards: We want to genuinely and sacrificially love our neighbors in word and deed.

Our purpose: "To glorify God and enjoy Him forever"

Loftstofan Baptist church exists by the grace of God for the glory of God, which will be the ultimate purpose in all of its intentions, words, and works (Isaiah 43:5-7; 1. Corinthians 10:31; Ephesians 3:8-10, 20-21; 1. Peter 2:9-10). God is glorified by saving people for Himself from every people group through the proclamation of the death and resurrection of His Son, Jesus Christ. Therefore, the church glorifies God by proclaiming His greatness and worth in Christ, and by enjoying Him through Christ, we will give our all to know Him, and to make Him known. (Psalms 16:8-11, 67; 73:23-28; Romans 11:36; John 11:49-52; Revelation 7:9-10).

To glorify God, we believe the church has two primary ways of doing that: worship and evangelism.

  1. Worship, simply defined, is to know Jesus.

  2. Evangelism, simply defined, is to make Jesus known.

You will find other functions and acts of the church in the Bible like prayer, community, discipleship, fellowship, proclamation, music/singing, mercy & social concerns, but all can be categorized under two headings:

  1. Knowing Jesus:
    Prayer, Music/Singing, Proclamation (to the church), Community, Fellowship, Study

  2. Making Him known:
    Discipleship, Church Planting, Mercy & Social concern, Proclamation (to the world)

- Six -

Church Government

"Shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock." -1. Peter 5:2-3

We believe that Jesus is the head of the Church (Colossians 1:18). He's the source of all that the Church is and does. His Word, the Bible, is our standard for every decision. Loftstofan Baptistakirkja exists for His glory, pleasure and purpose alone.

Loftstofan Baptistakirkja believes that all Christians are ministers and priests of God (1. Peter 2:5-10), that all Christians have received spiritual gifts from God (Romans 12:3-6), and that all Christians have a special place of serving in the church body (1. Corinthians 12). Loftstofan recognizes that God's plan for church leadership is specified in the pages of the Bible. Therefore, Loftstofan’s structure follows the example modeled by the early Christian church as recorded in the New Testament. Where the Scripture is silent, we seek through prayer and biblical principles to mold the structure to a form most useful for His work.

There are two offices at Loftstofan Baptistakirkja, elders and deacons:

The elder has four responsibilities.

  1. To teach sound doctrine (1. Timothy 3:2; Titus 1:9; Acts 20:28-30; 1. Peter 5:2)

  2. To provide overall direction (1. Thessalonians 5:12-13, Hebrews 13:17, 1. Peter 5:2)

  3. To administer redemptive discipline (Matthew 18:16-20; Galatians 6:1-2)

  4. To model lives of distinction (1. Timothy 5:19-21; 3:2; 1. Peter 5:3; Titus 1:6)

Since the office of an Elder is a biblical one, certain qualifications of spiritual maturity must be met (1. Timothy 3:1-7; Titus 1:5-9; 1. Peter 5:1-4). The Bible indicates that this office should only be held by men. These men will lead the church and be its primary teachers and shepherds. Still not convinced? Read more in appendix (E).

Qualifications for elders:

He is called to be above reproach, husband of one wife, sober-minded, disciplining his children well, self-controlled, respectable, hospitable, lover of good, upright, holy, disciplined, firm grip on the Word, sound in doctrine, able to refute bad instruction, able to teach, good manager of household, well thought of by outsiders and have submissive kids, he is not to be arrogant, a drunkard, violent, quarrelsome, greedy, lover of money or a new convert.

The deacon has one responsibility.

  1. To serve the church (Acts 6:1-7)

1. Timothy 3:8-13 gives the qualifications for those who are to serve as deacons.  Due to six of the twelve qualifications describing the wife, a husband and wife serving (deaconing) together is ideal.

Qualifications for deacons:They are to be the husband of one wife, holding the faith with a clear conscience, blameless, having dignified, sober-minded and faithful wives, managing their households well and be dignified, they are not to be double-tongued, addicted to wine or having wives that are slanderous.

Staff

Salaried staff is called at Loftstofan Church's discretion according to ministry needs. Staff members are hired to accomplish specific tasks related to the ministry. Staff members are eligible for church leadership positions just as any other member.

About our leaders

Gunnar Ingi Gunnarsson (Teaching Pastor) lives in Mosfellsbær with his wife Svava, and children Mikael, Sigurrós, Salómon, and Víktoria.
Gunnar went to Huntsville Masters Commission, a Bible training program in Huntsville, AL for three years and graduated at age 19, moving from there to the Icelandic Film School which he graduated at age 21.
Gunnar has been preaching/teaching on and off since the age of 17, and restarted a youth ministry with his wife just after they got married at 21 before leaving their former church to plant Loftstofan Baptistakirkja.
Gunnar is passionate about seeing God be glorified through church planting, and seeing people grow in love with Jesus and serve Him well.

Elliot A. Jones is married to Hildur Snjólaug Bruun Garðarsdóttir Jones. He was born in Portland, Oregon (USA) and grew up in Africa, returning to the States for his teenage years. He came to faith at the age of 14 and immediately began to feel a pull to serve in ministry overseas. He attended the University of Oregon and received a BA in History in 2017. He also served in his church in Eugene as a bible study leader within the college ministry as well as running the set-up and tear-down ministry. 
In August of 2018 Elliot moved to Iceland to attend the University studying Medieval History, and has served at Loftstofan Baptistakirkja in a variety of capacities, namely, on the worship team, heading up the college ministry (Ex Deus), as a deacon, and in April 2020, he was voted in as an Elder to serve alongside Gunnar Ingi Gunnarsson.

- Seven -

Ministries & Church Partnerships

"Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near." -Hebrews 10:23-25

"And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved." -Acts 2:46-47

Our ministries

We gather the body together on Sunday mornings to worship God with singing and learning from His Word and having fellowship with one another. We have and will continue to gather the body for membership meetings and gatherings, public baptisms, and other times that are beneficial to the church.

We are also working to implement very organic meetings of smaller groups of our members and our community that are intentional disciple-making opportunities. This will happen in a few contexts:

  1. Sunday services (exposition)
    In our Sunday services we seek to preach the Bible no matter what text we find ourselves in, we seek to find out how it points to Jesus and making God the center of our message in preaching the good news, we seek to sing the good news, and see the good news in both communion and baptism.
    We have children's ministry during the sermon so that the adults can focus on the sermon and their own spiritual growth and the children can learn in a way suited for them, we usually end the service with a meal so that we have time to stay afterwards, discuss, set up dinner plans with each other, talk about the sermon, life or get to know new people that came to the service.

  2. Community & DIscipleship groups (explanation and application)
    Most weeks, we gather together in community groups (each around 2-12 people) to pray, get to know each other and discuss scripture together seeking to apply the Scriptures to our lives, this may end in a weekly commitment to deal with certain issues or grow in certain areas of discipline. To learn more about community groups please talk to any church member.

  3. Family gatherings
    We desire that each family is regularly meeting and discussing God and the Scriptures together. We desire that men (when able) lead this time with their family and disciple their families well. If you need assistance on starting something like this in your family, please contact any church member.

  4. Making disciples
    We desire that each member of the church be actively making disciples in their workplace, neighborhood, etc. This often happens 1-on-1 in the workplace or neighborhood with people that we interact with on a regular basis. Sometimes a small evangelistic Bible study is effective as well. If you would like to start one of these groups or begin 1-on-1 disciple-making, please get in touch with an elder.

  5. Needs-based ministry
    From time to time there will arise a need in our community that we as a church will be able to meet with a particular ministry. These are very important so that we remain a light in our community. Most of these ministries will be temporary in nature to meet the specific needs, and if members of the church are in need they are always a priority. If you see one of these needs that we can meet as a church, please start by asking your small group if you can meet the need, if the need is too great to be met or can only be met partially then come to the church to help with the rest.

  6. Worship Ministry
    We have a music team at our church that serves the church with music and we have hopes that out of the creative giftings of our people we will be able to write and record songs that may be able to not only serve our church but reach beyond our church to share the faith with unbelievers or even encourage other believers. If you want to be a part of this team talk to Elliot.

  7. Media Ministry
    We seek to use media in whatever form it is, books, video, audio, graphics and even social media to reach people with the message of Jesus, if you want to be a part of this team talk to the elders.

  8. Children’s Ministry
    On Sundays we seek to have faithful volunteers that will not only watch over the kids but seek to love them, pray for them and with them, and teach them about the Bible during services, in the future we would like for this ministry to evolve into even giving materials to parents to disciple their children well with throughout the week. If you want to be a part of this ministry talk to Jóhanna.

  9. Ex Deus
    Ex Deus is our University Ministry where we seek to have faithful Jesus followers on the campus of the University of Iceland reaching out to students there, being salt and light. To be a part of this ministry talk to Elliot.

  10. Benevolence Ministry
    Our Benevolence ministry seeks to relieve financial distress of people who find themselves in need, with our primary focus being on members but going beyond our members if we have the resources available.

Other than that we have other ways you can join the efforts of Loftstofan by joining us in setup and tear down each week for Sunday services, joining our prayer gatherings, helping with groups coming over and helping with administration work.
We also have many more ministries we’d like to see started, such as an outreach to the elderly homes, outreach locally, global outreach, Biblical counseling ministry, and recovery from addiction ministry, if you think you’d like to help start any of these, talk to an elder.

Our partnerships

As a church in Iceland, we are not officially a part of any denomination, once we plant more churches we intend to form a baptist convention here, but currently we "unofficially" align ourselves with the Southern Baptist Convention.

Affiliations:

  1. Pillar Church of Dumfries, VA.
    Pillar is a church we consider to be our mother/sending church, Pillar of dumfries supports us with money, prayer, and many other things.

  2. Stafford Network
    We're also part of a network, not an official network, but a brotherhood of churches and pastors that have been planted out from Stafford Baptist Church, which Pillar of Dumfries was planted from.This network is growing and right now has more than 20 churches in it, and we are honored to be serving alongside them and helping our brothers and sisters all over the world start more churches.

  3. Radstock Network
    Radstock Network is a network of local churches working together to start more churches all over the world, the network is currently formed by churches from Albania, Belarus, Ireland, UK, USA, Russia, Ukraine, Cosovo and of course, Iceland and many other places.

  4. Supporting churches
    We believe that churches plant churches. As such, several churches are partnering with us to support us with prayer, money and other things as they arise. We are thankful for these churches as they allow us to have Gunnar on full time staff at our church.

  5. Our church plants
    We desire to be a sending church to many church plants in coming years. This capacity requires a lot of time, energy, effort and funding as will be discussed in the next chapter. We also desire to be a supporting church to many church plants. This will typically involve praying for them and sending them money and people.

Churches that Loftstofan supports financially:

Holy Trinity Church, Warsaw, Poland.

Supporting churches with prayer:

Trinity Church, Minsk, Belarus
Pillar Church of Okinowa, Japan
Durkeetown Baptist Church, NY
Seveir Heights Baptist Church, Knoxville, TN
Occoquan Bible Church, VA
Community Bible Church, OR
Redeemer City Church, D.C.
Pillar Church of Oceanside, CA
Pillar Church of Dumfries, VA
Pillar Church of Jacksonville, NC
Stafford Baptist Church, VA
Foundation Church Fredericksburg, VA
LifeHouse Church, DE
University Fellowship Church, Eugene, OR
Olive Baptist Church, Pensacola, FL
Holy Trinity Church, Warsaw, Poland

- Eight -

Church Planting

"The Holy Spirit said, "Set apart for me Barnabas and Saul for the work to which I have called them" Then after fasting and praying they laid their hands on them and sent them off." -Acts 13:2-3

We strive to be a church planting church. This means that a tremendous amount of our efforts and resources go into the establishment of new churches and the raising up of pastors and church planters. We preach and pray towards the goal of sending out our very best members and resources to plant new churches. "The vigorous, continual planting of new congregations is the single most crucial strategy for the 1) numerical growth of the Body of Christ in any city, and the 2) continual corporate renewal and revival of the existing churches in a city. Nothing else - not crusades, outreach programs, parachurch ministries, growing mega-churches, congregational consulting nor church renewal processes - will have the consistent impact of dynamic, extensive church planting." -Tim Keller.

Below are seven church planting truths that compel us to continually start new churches.

  1. Jesus sent out church planters and calls us to do the same.

  2. Real success is measured by our sending capacity rather than our seating capacity alone.

  3. Growth through multiplication is always more effective than growth through addition.

  4. New churches grow faster than old ones.

  5. Every year 3,500 churches die out forever in America alone.

  6. New churches require new leaders to be raised up.

  7. When leaders leave to start churches the need arises for other leaders to step up in our church.

There are four fundamental beliefs about church planting that guides us as we plant new churches and train new church planters.

  1. Theology trumps methodology.
    We believe that too much training in methodology and not enough training in theology can be detrimental to the church planter. We operate with a fundamental belief that the more theologically grounded we are, the better planters we are. This is not to say that methodology doesn't play a role in church planting, but that the best church planting methodology flows from Biblical theology.

  2. Churches plant churches.
    We think that the local church is the means by which God will expand His kingdom. Para-church organizations are tremendous resources for the church planter and should be utilized to the extent that they are helpful. These organizations should never replace the local church as central authority in the church planting process.

  3. Overgrowth is undergrowth.
    Fidelity to Christ is the goal of the church, not growth. We seek to plant churches that view the luring work of the Holy Spirit as the only hope for church growth. Additionally, It's best that a steady stream of equipped saints, are dispersing from every local church to spread the gospel to places where Christ is not yet known.

  4. Eternal impact.
    Local churches come and go, some survive for a staggering amount of time, even few hundred years, but the fact is that the first church in Jerusalem is no longer there, every church has a life cycle, and we want to be faithful disciples of Jesus by not only building one great church but rather many great churches, so that when we die or when our church dies we know that there are multiple other churches and leaders seeking to fulfill the great commission by giving themselves to the task of church planting.That means our eternal impact will not die with us, but in sowing the seeds for other churches we take in their God glorifying work.

- Nine -

Past & Future

In 2010 Gunnar Ingi Gunnarsson got a burden for church planting in Iceland with no idea why.

Gunnar Ingi had never thought he'd be a pastor and over the next two years leading up to December in 2012 he tried convincing himself that this was a stupid idea and refused to let that be something they would do, but growing up he did see an inconsistency with praying for a revival to take place, and that we might see massive amounts of people come to Christ, yet have no idea what church these masses would be able to belong to or grow as followers of Christ in, because no one wanted to plant churches.

In December of 2012 Gunnar Ingi Gunnarsson, his wife Svava María Ómarsdóttir and their new born son Mikael Máni took the first step in a long journey to plant a church, we made the news public and the one other couple that came along side us at that time was Friðberg Reynir Traustasson and his wife Kristín Björg Karlsdóttir.

During that time we grew, and slowly but surely a larger group began to gather, leading up to August 2013 when we decided to make this church official and have our first Sunday service.

During the time we were forming together as a core group to start a church and even after we made it official with our Sunday kick off services we continued to grow in our understanding of the Bible, we set up membership, continued to baptize people, and think through and implementing things we had learned on the way, things that would help us be a healthy church.

In January 2015 Emmanuel Baptist Church, the English speaking Baptist Church in Reykjavik became a part of Loftstofan and together we, as one church, continue on the journey ahead to see how God will use us to grow His kingdom here in Iceland and abroad.

Timeline

  • 2006 Stafford Baptist Church, Pillar of Dumfries and other churches start sending people over to Iceland to find a native Icelanders to start a church.

  • December 2012 A core team small group is started in Gunnar's & Svava's living room with Friðberg and Kristín.

  • February 2013 Gunnar meets up with Bobby & Brittany Oliveri, and is introduced to Bill & Cindy Jessup who are missionaries in Iceland looking for a native Icelander to plant a church.

  • February 2013 Bill pastors Emmanuel Baptist Church and Emmanuel & Loftstofan start working together.

  • May 2013 Gunnar flies over to Dumfries, VA to meet Colby Garman and Clint Clifton for the first time in person, leading to them agreeing to be our sending church.

  • August 2013 Our first Sunday service and Loftstofan starts meeting on Sundays going through the book of Romans.

  • October 2014 Ex Nihilo a production company under the umbrella of Loftstofan is started and it's first project started as well which is to make a documentary on Christianity in Iceland and raise awareness of churches and mission boards all around the world the need for church planting in Iceland. The film has now gained thousands of views under the name “Christian by default” on Youtube.

  • November 2014 Bill Jessup moves back to the USA after the Iceland Project that had begun in 2006 finally came to pass, leaving Gunnar here to plant and pastor Loftstofan.

  • January 2015 Emmanuel Baptist Church becomes a part of Loftstofan.

  • Late 2015 Some churches in the USA start contributing financially to the work in Iceland allowing Gunnar to work part time for the church and later in 2016 to be fully funded as the pastor of Loftstofan Baptistakirkja.

  • June 2016 we have 17 members and move to a new facility in the Adventist church in downtown Reykjavik located at Ingolfsstræti 19.

  • October 2017 We had around 40-50 in attendance on a Sunday and decide to move to a new facility in Fagraþing 2a in Kopavogur to have room to grow and bigger space to do children’s ministry and have fellowship after services.

  • March 2019 Logan and Carla move here as missionaries from the US, working with our church for about 18 months before they go out and plant Redeemer Church.

Our future

The Jerusalem Church vs. The Antioch Church

"The founding of the Antioch church may be the most important movement in church planting history. Antioch would send missionaries throughout the world. Under the leadership of the Holy Spirit the Antioch church became the first great missionary sending church (Acts 13:3). On the other hand, the Jerusalem church turned increasingly inward and lost much of its vision, finally disappearing like the Judaizes of the early Christian movement. In contrast, the Antioch congregation reached the world by becoming the first church planting church." -Ed Stetzer, Planting missional churches p.50

"The Christian Church was designed from the first to be aggressive. It was not intended to remain stationary at any period, but to advance onward until its boundaries became commensurate with those of the world. It was to spread from Jerusalem to all Judea, From Judea to Samaria, and from Samaria until the uttermost parts of the earth. It was not intended to radiate from one central point only; but to form numerous centers from which its influence might spread to the surrounding parts... The plan upon which the apostles proceeded... was to plant churches in all the great cities and centers of influence in the known world." -Sword & Trowel, Vol. 1 April 1865, p .63

Where we are headed

  1. Planting
    We want to plant new gospel centered, gospel loving churches who go out and plant more churches out from them.

  2. Growing
    We want to grow stronger in Iceland. We realize numeric growth is not the only goal of the church but the Scriptures make it clear that God does grow His church we want Him to add to His kingdom in our city (Acts 2:47). We also pray that there is a growing affection for Christ and a growing hunger to understand the Bible among the members of Loftstofan Church.

  3. Partnering
    We want to partner with other gospel centered churches to better spread the gospel and establish churches in places where Christ is not yet known. Since we believe that churches plant churches we want to make sure our partnerships are church based.

  4. Media
    We want to be clever in our use of media so that in and through Loftstofan we can use media as a platform to see the gospel spread in Iceland (Ex Nihilo).

  5. Leaders
    We set our eyes down the road to a time where we can as a church raise up leaders to go out and plant churches with solid theological training as they go out and fulfill their goals by the power of the Holy Spirit and for the glory of Christ.

- Ten -

Expectation

Each member of Loftstofan Baptist Church is asked to commit:

  1. Time
    This involves committing time to personal growth through discipleship with other believers, and through regular fellowship, This includes attending Sunday worship on a consistent basis and finding a community group that you can belong to and help grow, and preferably a Discipleship Group to belong to (Hebrews 10:24-25; Matthew 6:33).

  2. Talents
    The New Testament clearly teaches that the Holy Spirit has uniquely gifted every believer for the purpose of serving God and each other. Each person's gift is needed. Therefore, each member will seek to identify, develop and exercise his/her spiritual gifts (Romans 12:4-6; 16:12).

  3. Treasures
    The New Testament says much about godly use of money. It reminds us that we are bought by the blood of Christ and all we have belongs to Him. The Scriptures teach that each believer should freely give to support the work of Christ. Each member is encouraged to support the local body according to how God has blessed him/her financially, for this brings honor to Christ (Matthew 6:19; 2. Corinthians 8:9-11).

  4. Teaching
    Loftstofan Baptist Church is committed to the doctrines set in our statement of faith. Loftstofan seeks to find leaders who will uphold and teach these doctrines plainly. Members are encouraged to learn and hold to these truths. If one disagrees on key points due to outside teaching or reading, they are asked to take their issues to the elders for discussion and agree to neither publicly or privately seek to influence others towards their views (The statement of faith can be found in appendix F)

  5. Tongue
    Scripture warns us of the destructive ability of the tongue. It's essential for each member to commit the use of their tongue to the building up of each other and to the fostering of peace and unity (James 3:3-11; 2. Thessalonians 3:3-12).

To be clear, everyone is welcome to attend our gatherings, membership is by no means required, but we want those who are serious about membership to explore if they are willing to make this commitment to the church to help us on our mission to Know Jesus and to make him known.

- Eleven -

Interview

For now we ask you to think through everything that has been said, make sure that you understand the implications of becoming a member and that you stand with us in agreement to build this church up for the glory of Jesus Christ.

If you wish to become a member of Loftstofan Baptist Church we ask that you take the time to sit down with one of our elders to explain your faith in Jesus Christ and your interest in joining Loftstofan Baptistakirkja.

To make it clear, if you want to become a member after going through this class it's your responsibility to ask for the interview, so that the elders know that you are interested in becoming a member knowing everything that it entails.

The goal of the meeting is to:

  1. Establish a relationship between a member of the leadership and you.

  2. To assess the credibility of your profession of faith in Jesus Christ, both for your good so that you don't misunderstand the gospel and the health of the church (Matthew 18:18). Church elders are entrusted with the oversight of the church (1. Peter 5:2). They are appointed to the office of elder precisely so that they can keep a close watch over the whole flock (Acts 20:28, Hebrews 13:17)

The membership interview is very informal, sometimes in your home or before or after a worship service.

Following the interview, If it is the desire of the prospective member and the church elders that the prospective member join the church in membership, you will be presented before the congregation during a Member’s meeting, and the members will hear your testimony, ask any questions they wish, and vote to either accept you or not, if the vote is affirming you will be announced as a member on the following Sunday.

NOTE: The elders will not present you before the congregation if they are not convinced the Members would vote you in.

Lastly, if you want to start going down this journey a good first step would be to write up a one page testimony for the pastors and members to review that would be given to the members of the church to read.

- Appendix (a) -

Christians, We Are Repenters
By Trevin Wax

When I was living in Romania and learning the language, one of the first words I encountered was pocăit. Roughly translated, it means “repenter.” It was a derogatory label given to evangelical believers last century. There were cultural “Christians,” and then there were pocăiții - “repenters” who believed an ongoing life of repentance was essential to the Christian life.

As a Baptist, I was one of the repenters. What separated our church from cultural Christianity we came into contact with was our insistence on repentance in response to God’s unmerited favor. In light of God’s grace, we called people to repent of their sins, their self-justification, and devote themselves wholly to Christ.

Ten years later, the necessity of repentance has become a watershed issue in the fading days of Christendom in the West. Contrary to popular belief, the evangelical church is not dying. Declining, perhaps. But wherever grace-driven repentance is preached and an out-of-the-mainstream lifestyle expected, people are still coming to faith.

I pray that in the West, we will be like our Romanian brothers and sisters: dissatisfied with the idea of being Christian in name only, and passionate about living as “repenters” who have tasted the goodness and grace of God and can never be the same again.

Below are ten characteristics of repentance I hope we can all say with honesty.

~~~~~ Christians, We Are Repenters ~~~~~

We are repenters.

We repent of living for ourselves, and so we commit to trading our personal kingdom agendas for the kingdom agenda of Jesus Christ.

We are repenters.

We repent of making God out to be more like us, and so we ask God to change our hearts and make us more like Him.

We are repenters.

We repent of our silly attempts to justify ourselves before God and make ourselves pleasing to Him through our own efforts, and so we ask Him to save and sustain us in His unwavering grace and help us rest in Christ’s work on our behalf.

We are repenters.

We repent of our hypocrisy and self-righteousness, and so we ask God to deliver us from doublemindedness and help us seek His righteousness above all.

We are repenters.

We repent of valuing most what other people think, and so we ask God to help us value most what He thinks.

We are repenters.

We repent of withholding areas of our life from God’s command, and so we ask God to invade and overcome every part of us – our hopes, our desires, our dreams, our thoughts, our actions – and show us how to love Him and love others from a whole heart.

We are repenters.

We repent of seeking a life of ease and comfort, and so we ask God for the courage to pick up our crosses and follow Christ no matter the cost.

We are repenters.

We repent of all the good things we have failed to do, and so we ask God to open our eyes to the opportunities for us to shine His light in a dark world.

We are repenters.

We repent of serving ourselves and our own interests, and so we ask God to empower us to serve others in the name of His Son.

We are repenters.

We repent of taking pride in our own repentance, and so we ask God to remind us that salvation is all of grace and to humble us before the cross.

- Appendix (B) -

“The Biblical Vision of Complementarity”
From: What’s the Difference, by John Piper

In the book Recovering Biblical Manhood and Womanhood (Crossway, 1990) we show, with more detailed exegetical argumentation, that the vision of masculine and feminine complementarity sketched in this essay is a Biblical vision - not a perfect portrayal of it, no doubt, but a faithful one. This is the way God meant it to be before there was any sin in the world: sinless man, full of love, in his tender, strong leadership in relation to woman; and sinless woman, full of love, in her joyful, responsive support for man’s leadership. No belittling from the man, no groveling from the woman. Two intelligent, humble, God-entranced beings living out, in beautiful harmony, their unique and different responsibilities. Sin has distorted this purpose at every level. We are not sinless any more. But we believe that recovery of mature manhood and womanhood is possible by the power of God’s Spirit through faith in his promises and in obedience to his Word.

In the home when a husband leads like Christ and a wife responds like the bride of Christ, there is a harmony and mutuality that is more beautiful and more satisfying than any pattern of marriage created by man. Biblical headship for the husband is the divine calling to take primary responsibility for Christ-like, servant-leadership, protection and provision in the home. Biblical submission for the wife is the divine calling to honor and affirm her husband‟s leadership and help carry it through according to her gifts. This is the way of joy. For God loves his people and he loves his glory. And therefore when we follow his idea of marriage (sketched in texts like Genesis 2:18-24; Proverbs 5:15-19; 31:10-31; Mark 10:2-12; Ephesians 5:21-33; Colossians 3:18-19; and 1 Peter 3:1-7) we are most satisfied and he is most glorified.

The same is true of God’s design for the leadership of the church. The realities of headship and submission in marriage have their counterparts in the church. Thus Paul speaks of authority and submission in 1 Timothy 2:11-12. We will try to show that “authority” refers to the divine calling of spiritual, gifted men to take primary responsibility as elders for Christ-like, servant-leadership and teaching in the church. And “submission” refers to the divine calling of the rest of the church, both men and women, to honor and affirm the leadership and teaching of the elders and to be equipped by them for the hundreds and hundreds of various ministries available to men and women in the service of Christ.

That last point is very important. For men and women who have a heart to minister-to save souls and heal broken lives and resist evil and meet needs-there are fields of opportunity that are simply endless. God intends for the entire church to be mobilized in ministry, male and female. Nobody is to be at home watching soaps and ballgames while the world burns. And God intends to equip and mobilize the saints through a company of spiritual men who take primary responsibility for leadership and teaching in the church.

The word “primary” is very important. It signals that there are different kinds and levels of teaching and leading that will not be the sole responsibility of men (Titus 2:3; Proverbs 1:8; 31:26; Acts 18:26). Mature masculinity will seek by prayer and study and humble obedience to discover the pattern of ministry involvement for men and women that taps the gifts of every Christian and honors the God-given order of leadership by spiritual men.

There are many voices today who claim to know a better way to equip and mobilize men and women for the mission of the church. But we believe that manhood and womanhood mesh better in ministry when men take primary responsibility for leadership and teaching in the church; and that mature manhood and womanhood are better preserved, better nurtured, more fulfilled and more fruitful in this church order than in any other.

If I were to put my finger on one devastating sin today, it would not be the so-called women’s movement, but the lack of spiritual leadership by men at home and in the church. Satan has achieved an amazing tactical victory by disseminating the notion that the summons for male leadership is born of pride and fallenness, when in fact pride is precisely what prevents spiritual leadership. The spiritual aimlessness and weakness and lethargy and loss of nerve among men is the major issue, not the upsurge of interest in women’s ministries.

Pride and self-pity and fear and laziness and confusion are luring many men into self-protecting, self-exalting cocoons of silence. And to the degree that this makes room for women to take more leadership it is sometimes even endorsed as a virtue. But I believe that deep down the men and the women know better.

Where are the men with a moral vision for their families, a zeal for the house of the Lord, a magnificent commitment to the advancement of the kingdom, an articulate dream for the mission of the church and a tenderhearted tenacity to make it real?

When the Lord visits us from on high and creates a mighty army of deeply spiritual men committed to the Word of God and global mission, the vast majority of women will rejoice over the leadership of these men and enter into a joyful partnership that upholds and honors the beautiful Biblical pattern of mature manhood and mature womanhood.

- Appendix (C) -

Baptism & Church Membership (Excerpt)

By Dr. John Piper www.desiringgod.org


1) The privilege and responsibility of governing powers of the church. 

Consider the implication of Matthew 18:15-17 where “the church” (ekklēsia) appears to be the final court of appeal in matters of church authority as it relates to membership. 

“If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. 16 But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. 17 If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.”  

If there is no church membership, how can you define the group that will take up this sensitive and weighty matter of exhorting the unrepentant person and finally rendering a judgment about his standing in the community? It is hard to believe that just anyone who showed up claiming to be a Christian could be a part of that gathering. Surely “the church” must be a definable group to handle such a weighty matter. 

2) The possibility of being excluded from the church (excommunication).

There is another implication from Matthew 18:15-17, namely, that the unrepentant person is accountable to a group of people. This is an amazing event: formally excluding a person from “the church” so that he becomes to you “as a Gentile and a tax collector”—that is, an unbeliever. The same kind of exclusion is found in 1 Corinthians 5:1-5. How is this possible if the person is not considered a member of something from which he can be excluded? So both the person’s liability to excommunication and the involvement of “the church” in the process imply that the one being charged is a member and the group settling the matter are members.

3) A commitment to be held accountable by a Council of Elders to believe a basic affirmation and to live a basic covenant. 

The point here is that without membership, who is it that the New Testament says must submit to leaders? Some kind of expressed willingness, covenant, agreement or commitment must precede submission. Consider the way the New Testament talks about the relationship of the church to her leaders. 

Hebrews 13:17 “Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account.”  

1 Thessalonians 5:12-13 “We ask you, brothers, to respect those who labor among you and are over you (proistamenous humōn) in the Lord and admonish you, and to esteem them very highly in love because of their work.” 

1 Timothy 5:17 “Let the elders who rule well (Hoi kalōs proestōtes presbuteroi) be considered worthy of double honor, especially those who labor in preaching and teaching.” 

How is this leadership and this submission to function where there is no membership defining who has made the commitment to be led and who has been chosen as leaders? If we downplay the importance of membership, it is difficult to see how we could take these commands seriously and practically.  

4) The privilege of being cared for with the primacy and special benefit of a local covenant family of believers. 

When the pastors and elders extend their care beyond the membership, it does not mean that there is no primacy to members. Consider Acts 20:28 where Paul tells the elders how to care for their flock. 

“Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood.” 

This verse does not say elders cannot visit unbelievers or those who are not yet members. But it does make clear that their first responsibility is to a particular flock. Does it not make sense that this flock would have definition and limits? Who are we as elders and pastors responsible for? For whom will we give an account to God? 

For these four reasons we believe that membership in the local church is of crucial importance. A person who continues in a state of disconnect from membership in a local church is walking in serious disobedience to God.

- Appendix (D) -

WHY PLANT CHURCHES, ANYWAY? 
By: Tim Keller

(This is a shortened version of the original article) 

The vigorous, continual planting of new congregations is the single most crucial strategy for the 1) numerical growth of the body of Christ in any city, and the 2) continual corporate renewal and revival of the existing churches in a city. Nothing else - not crusades, outreach programs, para-church ministries, growing mega-churches, congregational consulting, nor church renewal processes - will have the consistent impact of dynamic, extensive church planting.

Jesus' essential call was to plant churches: Virtually all the great evangelistic challenges of the New Testament are basically calls to plant churches, not simply to share the faith. The "Great Commission" (Matt 28: 18-20) is not just a call to "make disciples," but to "baptize." In Acts, and elsewhere, it is clear that baptism means incorporation into a worshiping community with accountability and boundaries.

Bible's premise: The only way to truly be sure you are creating permanent new Christians is to plant new churches. Why? Much traditional evangelism aims to get a "decision" for Christ. Experience, however, shows us that many of these decisions disappear and never result in changed lives.

Why? Many (most?) decisions are not really conversions, but often only the beginning of a journey seeking God. Only a person who is being evangelized in the context of an on-going worshiping and shepherding community can be sure of finally coming home into vital, saving faith. This is why a leading missiologist like C. Peter Wagner can say, "Planting new churches is the most effective evangelistic methodology known under heaven."

Paul's whole strategy was to plant urban churches. The greatest missionary in history, St. Paul, had a rather simple, two-fold strategy. First, he went into the largest city in the region (cf. Acts 16:9, 12), and second, he planted churches in each city (cf. Titus 1:5 "appoint elders in every town.") Once Paul had done that, he could say that he had preached the gospel in a region and that he had no more work to do there (cf. 15:19, 23).

Bible's premises: a) The way to most permanently influence a country was through its chief cities, and b) The way to most permanently influence a city was to plant churches in it.

New churches best reach new generations, new residents, and new people groups. Younger adults are disproportionately found in new congregations. Why? Older churches' traditions (time of worship, length of service, emotional responsiveness, sermon topics, leadership style, emotional atmosphere and thousands of other tiny customs) reflect the sensibilities of leaders from the older generations who have the influence and money to control church life.

New residents are better reached by new congregations. In long-established churches it may require a tenure of 10 years before you are allowed into places of leadership and influence but in a new church, new residents tend to have equal power with long-time area residents.

New social groups are better reached by new congregations. Examples: 1) New white-collar commuters in a former farming community will find older churches oriented to the original social group. 2) New Hispanics in a former Anglo community will find a new, deliberately bi-racial church far more able to create ‘cultural space' for newcomers than older churches. 3) New immigrant groups can only be reached by new churches ministering in their own language. Summary: new congregations empower new people much more readily than older churches. This means church planting is not only for "frontier regions" or "pagan" countries that we are trying to see become Christian. Christian countries will have to maintain vigorous, extensive church planting simply to stay Christian!

New churches best reach the unchurched. Dozens of studies confirm that the average new church gains most of its members (60-80%) from among people outside any worshipping community, while churches over 10-15 years of age gain 80-90% of new members from people moving from other congregations. Therefore, new churches will bring 6-8 times better at drawing new people into the Body of Christ.

As a congregation ages, powerful internal institutional pressure lead it to allocate most of its resources and energy toward the concerns of it members, rather than toward those outside its walls. Older congregations, therefore, have a stability and steadiness that many people thrive on and need. Many non-Christians will only be reached by churches with long roots in the community and the trappings of stability and respectability. But new churches, of necessity, are forced to focus far more of it’s energies on the needs of its non-members and becomes much more sensitive to the sensibilities of non-believers. There is also a cumulative effect. In the first two years of our Christian walk, we have far more close, face-to-face relationships with non-Christians than we do later. Thus, new Christians attract non-believers to services 5-10 times more than a long-time Christian. New believers beget new believers.

What does this mean practically? The only wide scale way to bring in lots of new Christians to the Body of Christ in a permanent way is to plant new churches.

- Appendix (E) -

Loftstofan Membership Covenant

Having, as we trust, been brought by divine grace to repent and believe in the Lord Jesus Christ and to give up ourselves to him, and having been baptized upon our profession of faith, in the name of the Father and of the Son and the Holy Spirit, we do now, relying on His gracious aid, solemnly and joyfully renew our covenant with each other.

We will work and pray for the unity of the Spirit in the bond of peace.

We will walk together in brotherly love, as becomes the members of a Christian Church, exercise an affectionate care and watchfulness over each other and faithfully admonish and entreat one another as occasion may require.

We will not forsake the assembling of ourselves together, nor neglect to pray for ourselves and others.

We will endeavor to bring up such as may at any time be under our care, in the nurture and admonition of the Lord, and by a pure and loving example to seek the salvation of our family and friends.

We will rejoice at each others’ happiness and endeavor with tenderness and sympathy to bear each other’s burdens and sorrows.

We will seek, by Divine aid, to live carefully in the world, denying ungodliness and worldly lusts, and remembering that, as we have been voluntarily buried by baptism and raised again from the symbolic grave, so there is on us a special obligation now to lead a new and holy life.

We take on the role of being ambassadors of Christ and His kingdom, and will avoid everything that threatens to bring shame on the name of Christ, His work, His Kingdom and His Church, and in everything we do, be it in word or conduct, seek to imitate Christ and do everything that we do for His glory.

We will work together for the continuance of a faithful evangelical ministry in this church, as we sustain its worship, ordinances, discipline, and doctrines. We will contribute cheerfully and regularly to the support of the ministry, the expenses of the church, the relief of the poor, and the spread of the Gospel through all nations.

We will, when we move from this place, as soon as possible, unite with some other church where we can carry out the spirit of this covenant and the principles of God’s Word.

May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with us all. Amen.

- Appendix (F) -

Loftstofan Baptist Church Statement of Faith

Kafli A Biblían – Heilög ritning
Part A  The Holy Bible 

Við trúum því að Biblían sé rituð af mönnum og hafi verið innblásin af Heilögum Anda á yfirnáttúrulegan hátt. Hún er sannleikurinn án villu í efni sínu.  Þar af leiðandi er hún og mun vera allt til enda tímans hin eina fullmótaða og endanlega opinberun á vilja Guðs fyrir mannkynið. Hún er hin sanni miðpunktur kristinnar einingar og hið æðsta viðmið sem öll mannleg hegðun, allar trúarjátningar og skoðanir ættu að dæmast eftir.

We believe that the Holy Bible was written by men, supernaturally inspired by the Holy Spirit.  It is the truth without any admixture of error for its content.  Therefore it is and shall remain to the end of the age the only complete and final revelation of the will of God to man. It is the true center of Christian union and the supreme standard by which all human conduct, creeds and opinions should be tried.

  1. Með orðinu ,,Biblían“ er átt við safn sextíu og sex rita frá Fyrstu Mósebók til Opinberunarbókarinnar. Eins og Biblían var upphaflega rituð felur hún ekki einungis í sér og færir okkur Orð Guðs, heldur ER hún sjálf Orð Guðs. 

    By the “Holy Bible,” we mean that collection of sixty-six books from Genesis to Revelation. As originally written it does not just contain and convey the Word of God, but IS the very Word of God.

  2. Með orðinu ,,innblásinn“ er átt við að bækur Biblíunnar voru ritaðar af heilögum mönnum til forna, er snortnir voru af Heilögum Anda. Það sem þeir rituðu niður var með slíkum skýrleika að rit þeirra voru innblásin á yfirnáttúrulegan hátt, sem og á orðréttan hátt og eru þau án villu í sínu upprunalega formi umfram það sem nokkur önnur rit hafa nokkurn tíma verið eða munu nokkurn tíma verða. (2. Tímóteusarbréf 3.16-17;  2. Pétursbréf 1.19-21;  Postulasagan 1.16;  Postulasagan 28.25;  Sálmarnir 119.160;  Sálmarnir 119.105;  Sálmarnir 119.130;  Lúkasarguðspjall 24.25-27;  Jóhannesarguðspjall 17.17;  Lúkasarguðspjall 24.44-45;  Sálmarnir 119.89;  Orðskviðirnir 30.5-6;  Rómverjabréfið 3.4;  1. Pétursbréf 1.2-3;  Jóhannesarguðspjall 22.19;  Jóhannesarguðspjall  5.45-47;  Jesaja 8.20;  Efesusbréfið 6.17;  Rómverjabréfið 15.4;  Lúkasarguðspjall 16.31;  Sálmarnir 19.7-11;  Jóhannesarguðspjall 12.48;  Jóhannesarguðspjall 5.39)

    By “Inspiration,” we mean that the books of the Bible were written by Holy Men of Old, as they were moved by the Holy Spirit. They wrote in such a definite way that their writings were inspired supernaturally and verbally, and are free from error In It’s original form, as no other writings has ever been or ever will be. (II Timothy 3:16-17;  II Peter 1:19-21;  Acts 1:16;  Acts 28:25;  Psalm 119:160;  Psalm 119:105;  Psalm 119:130;  Luke 24:25-27;  John 17:17;  Luke 24:44-45;  Psalm 119:89;  Proverbs 30:5-6;  Romans 3:4;  I Peter 1:2-3;  Revelation 22:19;  John 5:45-47;  Isaiah 8:20;  Ephesians 6:17;  Romans 15:4;  Luke 16:31;  Psalm 19:7-11;  John 12:48; John 5:39)

Kafli B Eining Guðs
Part B The Unity of God 

Við trúum að það sé einn, og aðeins einn, lifandi og sannur Guð. Hann er andi, óendanlegur, gæddur vitund, skapari og hæsti drottnari himins og jarðar. Hann er ólýsanlega dýrðlegur í heilagleika, og verður allrar hugsanlegrar heiðrunar, trúnaðartrausts og kærleika. Í einingu Guðdómsins eru þrjár persónur, Faðirinn, Sonurinn og Heilagur andi. Þeir eru jafnir í öllum hinum guðdómlega fullkomleika og framkvæma skýr en aðgreind hlutverk, en að sama skapi samstæð hlutverk í hinu mikla starfi endurlausnarinnar. (2. Mósebók 20.2-3;  1. Mósebók 17.1;  1. Korintubréf 8.6;  Efesusbréfið 4.6;  Jóhannesarguðspjalll 4.24;  Sálmarnir 147.5;  Sálmarnir 83.18;  Sálmarnir 90.2;  Jeremía 10.10;  2. Mósebók 15.11;  Opinberunarbókin 4.11;  1. Tímóteusarbréf 1.17;  Rómverjabréfið 11.33;  Markúsarguðspjall 12.30;  Matteusarguðspjall 28.19;  Jóhannesarguðspjall 17.5;  Postulasagan 5.3-4;  1. Korintubréf 2.10-11;  Filippíbréfið 2.5-6;  Efesusbréfið 2.18;  1. Korintubréf 13.14) 

We believe that there is one, and only one, living and true God. He is an infinite, intelligent spirit, the maker and supreme ruler of heaven and earth. He is inexpressibly glorious in holiness, and worthy of all possible honor, confidence and love. In the unity of the Godhead there are three persons the Father, the Son and the Holy Ghost.  They are equal in every divine perfection and execute distinct but harmonious offices in the great work of redemption.  (Exodus 20:2-3;  Genesis 17:1;  I Corinthians 8:6;  Ephesians 4:6;  John 4:24;  Psalm 147:5;  Psalm 83:18;  Psalm 90:2;  Jeremiah 10:10;  Exodus 15:11;  Revelation 4:11;  I Timothy 1:17;  Romans 11:33;  Mark 12:30;  Matthew 28:19;  John 17:5;  Acts 5:3-4;  I Corinthians 2:10-11;  Philippians 2:5-6;  Ephesians 2:18;  I Corinthians 13:14)

A. Guð Faðirinn
A. God the Father

Við trúum því að Faðirinn sé uppruni valds og krafts.  Hann var að verki í sköpuninni og tekur þátt í frelsun, fyrirgefningu og sér fyrir þörfum manna. (1. Korintubréf 15.24;  Galatabréfið 1.1;  1. Pétursbréf 1.17;  Postulasagan 17.22-31;  1. Korintubréf 8.6;  Mateusarguðspjall 15.13;  Jóhannesarguðspjall 6.37;  Galatabréfið 1.4;  Jakobsbréf 1.17-18;  Matteusarguðspjall 6.14, 18.35;  Matteusarguðspall 6.26, 32;  Lúkasarguðspjall 11.13;  Efesusbréfið 1.3, 17)

We believe the Father to be the source of authority and power.  He was active in creation and participates in the salvation, forgiveness and provisions of men.  (I Corinthians 15:24;  Galatians 1:1;  I Peter 1:17;  Acts 17:22-31; I Corinthians 8:6;  Matthew 15:13;  John 6:37;  Galatians 1:4;  James 1:17-18;  Matthew 6:14, 18:35;  Matthew 6:26, 32;  Luke 11:13;  Ephesians 1:3, 17)

B. Guð Sonurinn
B. God the Son

Við trúum því að Sonurinn sé holdtekja Guðs.  Hann lýsir Föðurnum fyrir mönnum og mönnum fyrir Föðurnum. Hann var afl sköpunarinnar og er það afl sem viðheldur henni.  Hann er upprisan, dómurinn og frelsari allra manna.  (Kólossubréfið 2.9;  1. Tímóteusarbréf 2.5;  Jóhannesarguðspjall 1.1-3;  Kólossubréfið 1.16-17;  Jóhannesarguðspjall 10.28;  1. Korintubréf 8.6;  Jóhannesarguðspjall 6.39-40, 11.25;  Filippíbréfið 3.20-21;  Matteusarguðspjall 17.27;  Jóhannesarguðspjall 5.21;  Postulasagan 17.31;  Matteusarguðspjall 1.21;  Jóhannesarguðspjall 3.17;  Lúkasarguðspjall 19.10) 

We believe the Son to be the incarnation of God. He represents the Father to man and man to the Father. He was active in the creation, and is active in sustaining it as well.  He is the resurrection, judge and savior for all mankind.  (Colossians 2:9;  I Timothy 2:5;  John 1:1-3;  Colossians 1:16-17;  John 10:28;  I Corinthians 8:6;  John 6:39-40, 11:25; Philipians 3:20-21;  Matthew 17:27;  John 5:21;  Acts 17:31;  Matthew 1:21;  John 3:17;  Luke 19:10)

C. Guð Heilagur andi
C. God the Holy Spirit

Við trúum því að Heilagur andi hafi verið að verki í sköpuninni, og að í samskiptum hans við trúlausan heim haldi hann aftur af hinum illa anda uns ætlunarverk Guðs er fullkomnað.  Hann sannar á heiminn synd og réttlæti og dóm. Hann ber vitni um sannleika fagnaðarendisins með boðun og vitnisburði. Hann er sá sem er að verki við endurfæðinguna. Hann innsiglar, umber, leiðir, kennir, ber vitni, helgar og hjálpar hinum trúaða.  (Jóhannesarguðspjall 14.16-17;  Matteusarguðspjall 28.19;  Hebreabréfið 9.14;  Jóhannesarguðspjall 14.26;  Lúkasarguðspjall 1.35;  1. Mósebók 1.1-3;  2. Þessalóníkubréf 2.7;  Jóhannesarguðspjall 16.8-11;  Jóhannesarguðspjall 3.5-6;  Efesusbréfið 1.13-14;  Matteusarguðspjall 3.11;  Markúsarguðspjall 1.8;  Lúkasarguðspjall 3.16;  Jóhannesarguðspjall 1.33;  Postulasagan 11.16;  Lúkasarguðspjall 24.49;  Jóhannesarguðspjall 16.13;  Jóhannesarguðspjall 14.26;  Rómverjabréfið 8.14, 16;  2. Þessalóníkubréf 2.13;  1. Pétursbréf 1.2;  Rómverjabréfið 8.26-27)

We believe the Holy Spirit was active in the creation, and in His relation to the unbelieving world, He restrains the evil one until God’s purpose is fulfilled. He convicts of sin, of judgment and of righteousness.  He bears witness to the truth of the Gospel in preaching and testimony.  He is the agent in the new birth.  He seals, endures, guides, teaches, witnesses, sanctifies and helps the believer.  (John 14:16-17;  Matthew 28:19;  Hebrews 9:14;  John 14:26;  Luke 1:35;  Genesis 1:1-3;  II Thessalonians 2:7;  John 16:8-11;  John 15:26-27;  Acts 5:30-32;  John 3:5-6;  Ephesians 1:13-14;  Matthew 3:11;  Mark 1:8;  Luke 3:16;  John 1:33;  Acts 11:16;  Luke 24:49;  John 16:13;  John 14:26;  Romans 8:14, 16;  II Thessalonians 2:13;  I Peter 1:2;  Romans 8:26-27)

Kafli C Djöfullinn eða Satan
Part C The Devil or Satan 

Við trúum að Satan hafi eitt sinn verið heilagur og var aðnjótandi himnesks heiðurs. Vegna drambs og metorðafýsnar til að verða sem Hinn almáttugi féll hann og dró með sér herskara engla, og að hann er núna hinn illi valdhaf í loftinu og hin vanheilagi guð þessa heims. Við lítum svo á að hann sé hinn mikli freistari mannanna, óvinur Guðs og Krists, ákærandi hinna heilögu, höfundur allra falskra trúarbragða, stjórnandi andkrists og höfundur allra myrkra afla. Honum er ætlað engu að síður, að gangast undir lokaósigur fyrir atbeina Sonar Guðs og að fá dóm sem kveður á um eilífa hegningu í hel á stað sem honum og englum hans er búinn. (Jesaja 14.12-15;  Esekíel 28.14-17;  Jóhannesarguðspjall 12.9;  Júdasarbréfið 6;  2. Pétursbréf 2.4;  Efesusbréfið 2.2;  Jóhannesarguðspjall 14.30;  1. Þessalóníkubréf 3.5;  Matteusarguðspjall 4.1-3;  1. Pétursbréf 5.8;  Sakaría 1.3;  1. Jóhannesarbréf 3.8;  Matteusarguðspjall 13.25, 37-39;  Lúkasarguðspjall 22.3-4;  Opinberunarbókin 12.10;  2. Korintubréf 11.13-15;  Markúsarguðspjall 13.21-22;  1. Jóhannesarbréf 4.3;  2. Jóhannesarbréf 7;  1. Jóhannesar bréf 2.22;  Opinberunarbókin 13.13-14;  2. Þessalóníkubréf 2.8-11;  Opinberunarbókin 19.11-20; 20.1-10;  Matteusarguðspjall 25.41) 

We believe that Satan was once holy and enjoyed heavenly honors.  Through pride and ambition to be as the Almighty, he fell and drew after him a host of angels; that he is now the malignant prince of the power of the air, and the unholy god of this world.  We hold him to be man’s great tempter, the enemy of God and His Christ, the accuser of the saints, the author of all false religions, the lord of the antichrist, and the author of all the powers of darkness.  He is destined, however, to final defeat at the hands of God’s Son and to the judgment of an eternal justice in hell, a place prepared for him and his angels.  (Isaiah 14:12-15;  Ezekiel 28:14-17;  Revelation 12:9;  Jude 6;  II Peter 2:4;  Ephesians 2:2;  John 14:30;  I Thessalonians 3:5;  Matthew 4:1-3;  I Peter 5:8;  Zechariah 1:3;  I John 3:8  Matthew 13:25, 37-39;  Luke 22:3-4;  Revelation 12:10;  II Corinthians 11:13-15;  Mark 13:21-22;  I John 4:3;  II John 7;  I John 2:22;  Revelation 13:13-14;  II Thessalonians 2:8-11;  Revelation 19:11-20; 20:1-10;  Matthew 25:41).

Kafli D Sköpunin
Part D The Creation 

Við trúum á frásögn fyrstu Mósebókar um sköpun heimsins. Sköpun mannsins var ekki viðfang þróunar eða breyitngar á tegund vegna þróunar, eða þróunar úr lægri mynd í æðri mynd um óendanlega tímarás. Allt mannlegt líf, dýralíf og plöntulíf var skapað milliliðalaust, og lögmálið sem Guð hefur komið á fót var að líf þeirra skyldi hvert um sig vera leitt fram einungis „eftir sinni tegund.” (1. Mósebók 1.1;  2. Mósebók 20.11;  Postulasagan 4.24;  Kólossubréfið 1.16-17;  Hebreabréfið 11.3;  Jóhannes 1.3;  Opinberunarbókin 10.6;  Rómverjabréfið 1.20;  Postulasagan 17.23-26;  Jeremía 10:12;  Nehemía 9.6;  1. Mósebók 1.26-27; 2.21-23;  1. Mósebók 1.11, 24) 

We believe in the Genesis account of creation. Man’s creation was no matter of evolution or of evolutionary change of species, or of development from lower to higher forms through interminable timeframes. All human, animal and vegetable life was made directly, and God’s established law was that they should bring forth only “after their own kind.”  (Genesis 1:1;  Exodus 20:11;  Acts 4:24;  Colossians 1:16-17;  Hebrews 11:3;  John 1:3;  Revelation 10:6;  Romans 1:20;  Acts 17:23-26;  Jeremiah 10:12;  Nehemiah 9:6;  Genesis 1:26-27; 2:21-23;  Genesis 1:11, 24) 

Kafli E Syndafallið
Part E The Fall of Man 

Við trúum að maðurinn var skapaður saklaus samkvæmt lögmáli Skapara síns, en vegna afbrota sinna sem hann framdi af frjálsum vilja féll maðurinn úr syndlausri og hamingjusamri stöðu sinni. Afleiðing þessa syndafalls er að mannkyn allt er nú syndugt, ekki vegna þvingunar, heldur vegna þess að Adam valdi svo, þess vegna eru allir réttlátlega sakfelldir án málsbóta eða afsökunar sem ekki eru í Kristi.  (1. Mósebók 3.1-6, 24;  Rómverjabréfið 5.12, 19;  Rómverjabréfið 3.10-19;  Efesusbréfið 2.1-3;  Rómverjabréfið 1.18;  Ezekíel 18.19-20;  Rómverjabréfið 1.32;  Rómverjabréfið 1.20, 28;  Galatabréfið 3.22) 

We believe that man was created in innocence under the law of his Maker, but by voluntary transgression, man fell from his sinless and happy state. The consequence of this fall is that all mankind are now sinners, not by constraint, but of Adam’s choice; therefore, all who are not in Christ are under just condemnation without defense or excuse.  (Genesis 3:1-6, 24;  Romans 5:12, 19;  Romans 3:10-19; Ephesians 2:1-3;  Romans 1:18;  Ezekiel 18:19-20;  Romans 1:32;  Romans 1:20, 28;  Galatians 3:22)

Kafli F Meyfæðingin
Part F The Virgin Birth 

Við trúum að Jesús Kristur var getinn af Heilögum anda á yfirnátturulegan hátt. Hann fæddist af Maríu sem var mey. Enginn annar maður var nokkurn tíma fæddur né getur fæðst af konu á þennan hátt. Með þessari fæðingu er hann hvort tveggja Sonur Guðs og Guð Sonurinn. (1. Mósebók 3.15;  Jesaja 7.14;  Matteusarguðspjall 1.18-25;  Lúkasarguðspjall 1.35;  Markúsarguðspjall 1.1;  Jóhannesarguðspjall 1.14;  Sálmarnir 2.7;  Galatabréfið 4.4;  1. Jóhannesarguðspjall 5.20;  1. Korintubréfið 15.47) 

We believe that Jesus Christ was begotten of the Holy Ghost in a miraculous manner. He was born of Mary, who was a virgin.  No other man was ever nor can ever be born of woman in this manner.  By this birth He is both, the Son of God and God, the Son.  (Genesis 3:15;  Isaiah 7:14;  Matthew 1:18-25;  Luke 1:35;  Mark 1:1;  John 1:14;  Psalm 2:7; Galatians 4:4;  I John 5:20;  I Corinthians 15:47)  

Kafli G Friðþæging fyrir syndina
Part G The Atonement for Sin 

Við trúum því að frelsun syndara gerist að öllu leyti fyrir náð. Það er vegna milligöngu Sonar Guðs, sem samkvæmt fyrirsögn Föðurins tók sjálfviljugur á sig eðli okkar, en er samt sjálfur án syndar. Hann heiðraði hið guðdómlega lögmál með persónulegri hlýðni sinni. Með dauða sínum friðþægði hann fullkomlega fyrir syndir okkar, sem staðgengill okkar. Friðþæging hans fólst ekki í því að gefa okkur fordæmi með píslarvættisdauða sínum, heldur fólst hún í því að setja sjálfan sig sjálfviljugan í stað syndarans. Hann var Hinn réttláti sem dó fyrir hina óréttlátu, Kristur Drottinn sem bar syndir okkar á líkama sínum upp á krossinn. Hann reis upp frá dauðum og situr nú í hásæti á himnum og sameinar hina dásamlegu persónu sína hinni allra mildilegustu samkennd af guðdómlegri fullkomnun. Hann er á allan hátt hæfur þess að vera viðeigandi, samúðarfullur og allsendis fullnægjandi Frelsari. (Efesusbréfið 2.8;  Postulasagan 15.11;  Rómverjabréfið 3.24;  Jóhannesarguðspjall 3.16;  Matteusarguðspjall 18.11;  Fílemonsbréfið 2.7;  Hebreabréfið 2.14;  Jesaja 53.4-7;  Rómverjabréfið 3.25;  1. Jóhannesarguðspjall 4.10;  1. Korintubréf 15.3;  2. Korintubréfið 5.21;  Jóhannesarguðspjall 10.18;  Fílemonsbréfið 2.8;  Galatabréfið 1.4;  1. Pétursbréf 2.24; 1. Pétursbréf 3.18;  Jesaja 53.11;  Hebreabréfið 12.2;  1. Korintubréf 15.20;  Jesaja 53.12;  Hebreabréfið 9.12-15;  Hebreabréfið 7.25;  1. Jóhannesarbréf 2.2)

We believe that the salvation of sinners is wholly of grace. It is through the mediatory offices of the Son of God, who by the appointment of the Father, freely took upon Him our nature, yet without sin.  He honored the divine law by His personal obedience.  By His death, he made a full and vicarious atonement for our sins.  His atonement did not consist of setting an example for us by His death as a martyr, but was the voluntary substitution of Himself in the sinner’s place.  He was the just dying for the unjust, Christ the Lord bearing our sins in His own body on the tree.  Having risen from the dead, He is now enthroned in Heaven uniting in His wonderful person the most tender sympathies with Divine perfection.  He is in every way qualified to be a suitable, compassionate, and all- sufficient Savior. (Ephesians 2:8;  Acts 15:11;  Rómverjabréfið 3:24;  John 3:16;  Matthew 18:11;  Philemon 2:7;  Hebrews 2:14;  Isaiah 53:4-7;  Rómverjabréfið 3:25;  I John 4:10;  I Corinthians 15:3;  II Corinthians 5:21;  John 10:18;  Philemon 2:8;  Galatabréfið 1:4;  I Peter 2:24; I Peter 3:18;  Isaiah 53:11;  Hebrews 12:2;  I Corinthians 15:20;  Isaiah 53;12;  Hebrews 9:12-15;  Hebrews 7:25;  I John 2:2)

Kafli H Náð í hinni nýju sköpun
Part H The Grace in the New Creation 

Við trúum því að til þess að frelsast verði syndarar að endurfæðast. Endurfæðingin er ný sköpun í Kristi Jesú. Hún gerist tafarlaust og er ekki þróunarferill. Við endurfæðinguna gerist sá, sem er dáinn vegna misgjörða sinna og synda, þátttakandi í hinu guðdómlega eðli og móttekur eilíft líf sem er endurgjaldslaus gjöf Guðs. Hin nýja sköpun á sér stað á þann hátt sem er ofar skilningi okkar, ekki vegna menntunar, ekki vegna mannkosta, ekki vegna vilja mannsins, heldur að öllu leyti og eingöngu fyrir mátt Heilags anda, vegna sambandsins við guðdómlegan sannleika. Þetta á sér stað á þennan hátt með sjálfviljugri hlýðni okkar við fagnaðarerindið. Sannindamerkin um þessa nýju sköpun birtast í hinum heilögu ávöxtum iðrunar, trúar og endurnýjunar lífsins. (Jóhannesarguðspjall 3.3;  2. Korintubréf 5.17;  Lúkasarguðspjall 5.27;  1. Jóhannesarguðspjall 5.1;  Jóhannesarguðspjall 3.6-7;  Postulasagan 2.41; 16.30-33;  2. Pétursbréf 1.4;  Rómverjabréfið 6.23;  Efesusbréfið 2.11;  2. Korintubréf 5.19;  Kólossseumenn 2.13;  Jóhannesarguðspjall 3.8;  Jóhannesarguðspjall 1.13;  Galatabréfið 5.22;  Efesusbréfið 5.9)  

We believe that in order to be saved, sinners must be born again.  The new birth is a new creation in Christ Jesus.  It is instantaneous and not a process.  In the new birth, the one dead in trespasses and in sins is made a partaker of the Divine nature and receives eternal life, the free gift of God.  The new creation is brought about in a manner above our comprehension, not by culture, not by character, not by the will of man, but wholly and solely by the power of the Holy Spirit in connection with Divine truth.  This is done so, with our voluntary obedience to the gospel.  The evidence of this new creation appears in the holy fruits of repentance, faith, and newness of life.  (John 3:3;  II Corinthians 5:17;  Luke 5:27;  I John 5:1;  John 3:6-7;  Acts 2:41;  Acts 16:30-33;  II Peter 1:4;  Roimans 6:23;  Ephesians 2:11;  II Corinthians 5:19;  Colossians 2:13;  John 3:8;  John 1:13;  Galatabréfið 5:22;  Ephesians 5:9) 

Kafli I Endurgjaldslaus frelsun
Part I The Freeness of Salvation 

Við trúum á Guðs útveljandi náð. Gjafir frelsunar eru veittar endurgjaldslaust öllum mönnum með fagnaðarerindinu og það er aðkallandi skylda allra að taka við þeim af alúðlegri, iðrunarfullri og hlýðinni trú. Ekkert kemur í veg fyrir frelsun mesta syndara á jörðinni annað en eigin siðspilling hans og sjálfviljug höfnun fagnaðarboðskaparins. Þessi höfnun syndarans flækir hann í enn verri fordæmingu.  (1. Þessalóníkubréf 1.4;  Kólossubréfið 3.12;  1. Pétursbréf 1.2;  Títusarbréf 1.1;  Rómverjabréfið 8.29-30;  Matteusarguðspjall 11.28;  Jesaja 55.1;  Opinberunarbókin 22.17;  Rómverjabréfið 10.13;  Jóhannesarguðspjall 6.37;  Jesaja 55.6;  Postulasagan 2.38;  Jesaja 55.7;  Jóhannesarguðspjall 3.15-16;  1. Tímóteusarbréf 1:15;  1. Korintubréf 15.10;  Efesusbréfið 2.4-5;  Jóhannesarguðspjall 5.40;  Jóhannesarguðspjall 3.18, 36) 

We believe in God’s electing grace.  The blessings of salvation are made free to all by the Gospel, and it is the immediate duty of all to accept them with a cordial, penitent and obedient faith.  Nothing prevents the salvation of the greatest sinner on earth but his own inherent depravity and voluntary rejection of the Gospel.  This rejection of the sinner involves him in an aggravated condemnation.  (I Thessalonians 1:4;  Colossians. 3:12;  I Peter 1:2;  Titus 1:1;  Romans 8:29-30;  Matthew 11:28;  Isaiah 55:1;  Revelation 22:17;  Romans 10:13;  John 6:37;  Isaiah 55:6;  Acts 2:38;  Isaiah 55:7;  John 3:15-16;  I Timothy 1:15;  I Corinthians 15:10;  Ephesians 2:4-5;  John 5:40;  John 3:18, 36) 

Kafli J Eilíft líf
Part J Eternal Life 

Við trúum að til sé tímabundin trú, sem veitir ekki eilíft líf í Jesú Kristi. Sú tímabundna trú, ber ekki vott um andlegan ávöxt í lífi einstaklingsins. Til er trú sem leiðir til eilífs lífs sem ber vott um andlegan ávöxt í lífi hins trúaða. Eilíft líf er eingöngu grundvallað á mætti, verki og orði Guðs. Enginn sem móttekur eilíft líf getur misst það.   (Matteusarguðspjall 13.19-21;  Jóhannesarguðspjall 2.23-25;  1. Jóhannesarbréf 2.19;  Jóhannesarguðspjall 8.31-32;  Kóloseubréfið 1.21-23;  Rómverjabréfið 8.23;  Hebreabréfið 1.14;  Matteusarguðspjall 6.30;  Sálmarnir 121.3; 1. Pétur 1.5;  Fílemonsbréfið 1.6;  Jóhannesarguðspjall 10.28-29;  Jóhannesarguðspjall 16.8;  Rómverjabréfið 8.35-39;  Efesusbréfið 1.13, 14) 

We believe that there is a temporal belief that does not afford eternal life in Christ Jesus.  Such does not evidence spiritual fruit in the life of the individual.  There is a belief unto everlasting life, which evidences spiritual fruit in the believer’s life.  Eternal life is based solely on the power, work and Word of God.  None who receives eternal life can lose it. (Matthew 13:19-21;  John 2:23-25;  I John 2:19;  John 8:31-32;  Colossians 1:21-23;  Romans 8:23;  Hebrews 1:14;  Matthew 6:30;  Psalm 121:3;  I Peter 1:5;  Philemon 1:6;  John 10:28-29;  John 16:8;  Romans 8:35-39;  Ephesians 1:13, 14) 

Kafli K Réttlæting
Part K Justification 

Við trúum að hin mikla gjöf fagnaðarerindisins, sem Kristur tryggir þeim sem trúa á hann sé réttlæting. Réttlæting felur í sér fyrirgefningu synda og gjöf eilífs lífs samkvæmt lögmáli réttlætis. Hún er ekki veitt sem endurgjald vegna neinna réttlætisverka sem við höfum innt af hendi, heldur eingöngu vegna trúar á blóð Endurlausnarans. Réttlæti hans er tilreiknað okkur.  (Postulasagan 13.39;  Jesaja 53.11;  Sakaría 13.1;  Rómverjabréfið 8.1;  Rómverjabréfið 5.9;  Rómverjabréfið 5.1;  Títusarbréfið 3.5-7;  Rómverjabréfið 1.17;  Hebreabréfið 2.4;  Galatabréfið 3.11;  Rómverjabréfið 4.1-8;  Hebreabréfið 10.38)

We believe that the great Gospel blessing, which Christ secures to those who believe in Him, is justification.  Justification includes the pardon of sin, and the gift of eternal life on the principle of righteousness.  It is bestowed not in consideration of any works of righteousness, which we have done, but solely through faith in the Redeemer’s blood. His righteousness is imputed to us.  (Acts 13:39;  Isiah 53:11;  Zechariah 13:1;  Romans 8:1;  Romans 5:9;  Romans 5:1;  Titus 3:5-7;  Romans 1:17;  Hebrews 2:4;  Galatians 3:11;  Romans 4:1-8;  Hebrews10:38) 

Kafli L Iðrun og trú
Part L Repentance and Faith 

Við trúum að iðrun og trú séu alvarlegar skuldbindingar. Þetta tvennt eru óaðskiljanlegar náðargjafir sem mótaðar eru í sálum okkar fyrir tilverknað anda Guðs, sem vekur þær upp í okkur. Við það að finna sterklega til sektar okkar, hættunnar sem við erum stödd í og hjálparleysis okkar, jafnframt því að sannfærast um leið hjálpræðisins fyrir Krist, snúum við okkur til Guðs með falslausri eftirsjá, játningu synda og ákalli um miskunn. Við tökum þá við Drottni Jesú Kristi af öllu hjarta og viðurkennum hann og játum hann opinskátt sem okkar eina og algerlega fullnægjandi Frelsara. (Postulasagan 20.21;  Markúsarguðspjall 1.15;  Postulasagan 2.37-38;  Lúkasarguðspjall 13.13;  Rómverjabréfið 10.8-13;  Sálmarnir 51.1-4, 7;  Jesaja 55.6-7;  Lúkasarguðspjall 12.8;  Rómverjabréfið 10.9-11) 

We believe that Repentance and Faith are solemn obligations.  They are inseparable graces, wrought in our souls by the quickening Spirit of God. We, being deeply convicted of our guilt, danger and helplessness, and of the way of salvation by Christ, turn to God with unfeigned contrition, confession and supplication for mercy.  We heartily receive the Lord Jesus Christ and openly confess Him as our only and all-sufficient Savior.  (Acts 20:21;  Mark 1:15;  Acts 2: 37-38;  Luke 13:13;  Romans 10:8-13;  Psalm 51:1-4, 7;  Isaiah 55:6-7;  Luke 12:8;  Romans 10:9-11)